"Theological myths suit philosophers, physical and psychic suit poets, mixed suit religious initiations, since every initiation aims at uniting us with the world and the Gods."

That sounds reasonable to me. Evola describes a similar dynamic with traditional structures - for example, a medieval knight would have his own experiences in different fields like religion, war etc. but by becoming associated with a traditional organisation, for example the Templars, all of his experiences become integrated in the name of a high cause, so instead of just living or just fighting, there is living for God, fighting for God, etc. The ability to remain loyal to this life of the heights is the proof of overcoming the human condition. The starting point is material being, which is then united with the transcendent factor (or spiritual being if you prefer), and then eventually the former is completely overcome and subordinated by the latter.

The website you've linked also makes another mention of the divine nature of myth and poetry in the second paragraph of section three. In relation to that, it might be worth mentioning Evola's view on the meaning of myth - the way I understand it, for him myth is essentially a superhistorical, metaphysical narrative. Instead of myth being 'primitive history', as many people are accustomed to think, myth is in fact above history, because it is an ordered, intellectualised, spiritual narrative which is imposed on the world and on mere history, which are material by nature, and are incapable of representing any higher spiritual horizons in and of themselves.

He was a Roman Neoplatonist and mentioned poets so I assume poets were still quite widespread then, I have no knowledge of it though.

Roman Neoplatonism belongs to a far later period than what I was thinking of, but I was more so referring to the popular, social level anyway. I imagine poets would have been popular with the Roman aristocracy, the wealthy, and also with higher class youth, at least. I am not sure if they had the same social poetic traditions as the Greeks though. The class of the common soldiers for example are not known for their aesthetic interests. I know very little about the Roman attitudes to poetry, so the topic might be worth investigating further.

Yeah I have the Iliad and Odyssey, and the Poetic Edda (not the Prose one though, or the Icelandic Sagas or anything else yet). I'll get Beowulf, the Heliand, the Gita and Epic of Gilgamesh eventually too. Bogatyr stuff seems interesting too, I'll look into them more.

The Gita is a bit more on the philosophical side, but it is probably my favourite text. It has a certain charge to it, if that makes sense. Occasionally, there is some difficult terminology in it, though.